CANTO 10: part I:
Summum Bonum
Chapter 1 The Advent of Lord Krishna: Introduction
Chapter 2 Prayers by the Demigods for Lord Krishna in the Womb
Chapter 3 The Birth of Lord Krishna
Chapter 4 The Atrocities of King Kamsa
Chapter 5 Krishna's Birth Ceremony and the Meeting of Nanda Mahârâja and Vasudeva
Chapter 6 The Killing of the Demoness Pûtanâ
Chapter 7 Krishna Kicks the Cart, Defeats Trinâvarta and Shows Yas'odâ the Universe
Chapter 8 The Name Ceremony, His Pranks and Again the Universe Within His Mouth
Chapter 9 Mother Yas'odâ Binds Lord Krishna
Chapter 10 The Deliverance of the Sons of Kuvera
Chapter 11 A New Residence, the Fruitvendor and Vatsâsura and Bakâsura Defeated
Chapter 12 The Killing of the Demon Aghâsura
Chapter 13 Lord Brahmâ Steals the Boys and Calves
Chapter 14 Brahmâ's Prayers to Lord Krishna
Chapter 15 The Killing of Dhenuka, the Ass Demon and Poison in the River
Chapter 16 Krishna Chastises the Serpent Kâliya
Chapter 17 The History of Kâliya and His Swallowing a Forest Fire.
Chapter 18 Lord Balarâma Slays the Demon Pralamba
Chapter 19 Again Swallowing a Forest Fire
Chapter 20 The Rainy Season and Autumn in Vrindâvana
Chapter 21 The Gopîs Glorify the Song of Krishna's Flute
Chapter 22 Krishna Steals the Garments of the Unmarried Gopîs
Chapter 23 The Brahmin Wives Blessed
The Advent of Lord Krishna: Introduction
(1) The honorable king said: 'Your Lordship extensively both described the dynasties of the kings of the sun- and moon-god and the exalted and wonderful characters of their members [*]. (2) Please describe to us Lord Vishnu who appeared as an incarnation in parts [that is: the full of Him along with His plenary expansion Sankarshana here being Baladeva] in the line of the strictly dharmic, well-behaved Yadus you also described, o best of the munis. (3) Be so kind to tell us all about whatever the Supreme Lord, the Cause of the Manifestation, did after descending in the Yadu-dynasty. (4) The hearing [through the paramparâ] of the pleasing vibrations of the glorification of the Lord Praised in the Verses is the right medicine by which the mind is released from the material disease of its desires; a person, unless he is a killer of animals, can by such descriptions heard or sung keep himself away [from the falsehood, control himself, see also B.G. 2: 44]. (5-7) My grandfathers [the Pândavas] on the battlefield with imperishable fighters like Devavrata [Bhîshma] and other great commanders that were like timingilas [shark-eaters], in the past by the boat of Him crossed as easily the so very difficult to overcome ocean of Kaurava soldiers as one steps over a calves hoofprint. This body of mine, the only seed of the Kurus and Pândavas left, was, doomed to perish by As'vatthâmâ's weapon, by Him, cakra in hand, protected, positioned within the womb of my mother who also had taken to the shelter of Him [1.8: 11 and 1.12: 7]. O man of learning, please describe the glories of the Lord who appeared as a normal human being, of the giver of death and eternal life as one says, of Him who in forms of Time is the Original Person inside as well as outside of the complete of all embodied beings. (8) Balarâma, who is Sankarshana, from you we know as the son of Rohinî; how can He without switching bodies be connected with the womb of Devakî? (9) Why went Mukunda, the Supreme Lord from the house of His father to Vraja and where did He, the Master of Vishnu's adherents, situate Himself with His relatives? (10) Residing in Vraja and the city of Mathurâ, what did He do and why did He, the killer of Kes'î, kill Kamsa the brother of His mother, which is something against the scriptures!? (11) For how many years did He, assuming a human body, live with the Vrishnis and lived He in the city of the Yadus [Dvârakâ]; and how many wives were there with the Master? (12) O sage, knowing everything are you the one to tell us about Lord Krishna's activities; describe to me, full of belief and surrender, in detail this all and everything there's more to say. (13) Not even the difficult to bear hunger or my forsaking of water hinders me anymore in my drinking the nectar of the talks about the Lord emanating from your lotus mouth.'
(14) Sûta [see: 1.1] said: "O son of Bhrigu [S'aunaka], the mighty son of Vyâsa, the purest of all devotees, thus hearing his pious questions paid the one blessed by Vishnu his respects and began to describe the topics of Krishna that put an end to the darkness of Kali-yuga [compare 1.7: 2-8]. (15) S'rî S'uka said: 'With your intelligence have you developed the proper determination, o best of the wise kings, because you as a consequence in your heart developed a lasting devotion for the stories about Vâsudeva [Krishna thus as the son of Vasudeva]. (16) The way the world is purified by the [Ganges] water from His toes [5.17: 1], are the three kinds of persons of the speaker, the inquirer and the one attending purified by bathing in the talks about Vâsudeva. (17) Mother earth overburdened by the endless numbers of the conceited, needless, daitya military forces [9.24: 67] and their fake nobles [once] went to take shelter with Lord Brahmâ. (18) Assuming the form of a cow appeared she before the Almighty greatly distressed weeping piteously [see also 1.16: 18] and submitted she her complaints. (19) Lord Brahmâ, understanding all, thereupon approached together with her, the godly and the Three-Eyed One [Lord S'iva] the shore of the milk ocean [wherein Vishnu resides, see also 8.7: 41]. (20) Reaching there worshiped they with full attention with the [Purusha-sûkta] hymns for the Original Person the Supreme Personality, the God of Gods and Master of the Universe taking care of all.
(21) The lord of the Veda [Brahmâ] in trance heard a vibration of words in the sky [see also 1.1: 1] and said to the servants of the three worlds, the demigods: 'Hear from me what the Original Person His order is, o immortal souls, and resume your duties immediately without delay, as it is told. (22) Before we came here knew the Personality of Godhead about the distress of the earth; He will by your good selves as His parts expand Himself in the family of the Yadus, and thus taking birth live on earth for as long as He, the Lord of Lords, needs to diminish by His own potency of Time the planet its burden. (23) In the house of Vasudeva will the Supreme Lord, the original transcendental person, personally appear and so should [also] the wives of the godly, in order to please Him, all take birth. (24) The part of Vâsudeva before known as the fully independent Ananta with the thousands of hoods [Sankarshana, see also 5.25] will as the Lord to the Lord appear [as Baladeva] with the desire to act for His pleasure. (25) The grace of Vishnu [Vishnu-mâyâ], as good as the Supreme Lord by whom all the worlds are captivated, is with all her different potencies by the Master being ordered to appear as well to manage His affairs [see also B.G. 9: 12 & 13].'
(26) S'rî S'uka said: 'After thus informing the immortals returned the almighty master of the founding fathers, having pacified mother earth with sweet words, to his own supreme abode. (27) S'ûrasena the king of the Yadus [see 9.23: 27] went to live in the city Mathurâ where he enjoyed the former kingdoms of Mâthura and S'ûrasena. (28) Mathurâ, intimately connected to the Supreme Lord Hari, was from that time the capital for all the kings of Yadu [see also the bhajan Sâvarana S'rî Gaura Mahimâ]. (29) It was in that place of God that a while ago the divine character of Vasudeva, after he had married Devakî, with his newly wed wife mounted a chariot to return home. (30) Kamsa, the son of Ugrasena held, to please his sister for the occasion, the reins of the horses in the midst of thousands of golden chariots. (31-32) With her leaving home had koning Devaka, fond of his daughter, as a dowry given away to her four hundred elephants hung with gold, ten thousand horses along with eighteen hundred chariots and a hundred maidservants young and beautiful, complete with jewelry. (33) O dearest King, conchshells, bugles, drums and kettledrums vibrated in concert to wish the bride and bridegroom the best with their departure. (34) Being on their way, addressed a voice from the beyond Kamsa who held the reins: 'The eighth child from this girl you are carrying you fool, will kill you!'
(35) Thus addressed took he, who mischievous and sinful had degraded the Bhoja-family, up a sword against his sister, grabbing her by her hair with the intention to kill her. (36) To pacify him who was ready to commit such a heinous and shameless crime then spoke Vasudeva, that greatly fortunate soul. (37) S'rî Vasudeva said: 'A man of so many qualities, such a brilliant star among the heroic Bhojas as your good self, how can you kill your sister, a woman notably, at the time of her marriage [see also 1.7: 53-54]? (38) Along with the body born is there death for all who took birth, o hero; whether one dies today or in a hundred years, in the end is each living being sure to die [see also B.G. 2: 27-28]. (39) When the body has to return to the five elements receives the indweller according his own karma automatically another body when he gives up the former frame. (40) Like a person walking changes from standing on one foot to the other and like a caterpillar on a plant [goes from one leaf to another], fares the same way the living entity undergoing the karmic consequence [see also B.G. 2: 22 and 2: 13]. (41) If one in the situation of a dream, when one in one's consciousness is fully absorbed by the mental images, has to surrender in one's thinking, feeling and willing to what one has seen or what one has heard, what then would would be the case when one has to forget one's present body [see also 4.29: 60-79 and 5.26]? (42) The mind, driven by God or deliberation, goes engaged in guesswork from this position to the other so that in the end, according the change in thought, feeling and action, the embodied one at the time of death takes his birth according the material mode he is subjected to [B.G. 13: 22, 14: 14-15 and 6: 34-35]. (43) The same way as the reflection of luminaries observed in water or other liquids moved by the wind offers distortions in different shapes, becomes the same way the person, the living entity in the situation created by his own imagining to the modes, bewildered according his own attachments [see also 5.5: 4 and B.G. 9: 12-13, 12: 5]. (44) Therefore should one, taking one's own interest to heart, not harm anybody, for the evil-doer has to live himself in fear for others. (45) This innocent woman, your younger sister, completely depends on you like she was your own daughter - do not kill her; she's good news for you and deserves your care and compassion!'
(46) S'rî S'uka said: 'He pitiless, could by the attempts of good advise this way not be stopped or pacified, o son of Kuru, for he followed the path of the man-eaters [the Râkshasas]. (47) Aware of his resolve thought Vasudeva deep on how he, with the threat of death at hand, could withhold him and so he came up with this other way. (48) By an intelligent person should, as long as he is in control of his faculties, death be avoided, but facing the inevitability of death this rule does not apply. (49-50) So he thought: 'If I promise to deliver my sons to this man of death, I might set my innocent Devakî free, for before this man of death will get that far he might die himself; and if that is not the case he might just as well find his death, [because it was foretold that he would be killed by my son]. Who knows what lies ahead? That is difficult to say. Even though the threat remains hereafter, will I, at least for the moment, be able to save her life. (51) When a piece of wood for some reason escapes a fire is that decided by providence and is there no other cause; the same way can one either make out why the one would be embodied while the other has to give the body up.' (52) After contemplating this way, paid the godloving man with all the intelligence he had, the sinner all respect, submitting the proposal to him in praise. (53) With a big smile externally posing himself as being happy before the cruelhearted, shameless man spoke he with a mind full of anxiety and sorrow. (54) S'rî Vasudeva said: 'From Devakî have you indeed, to that which the voice from the beyond vibrated, nothing to fear, o sober one; I'll deliver you all the sons born from her since it were they because of whom your fear has risen.'
(55) S'rî S'uka said: 'Kamsa, admitting to the truth of what he said, was for the time being stopped from killing his sister so that with him more at ease, Vasudeva was happy to reach his home in one piece. (56) In due course of time thereafter gave Devakî, the mother of all divinity [see 4.31: 14 and B.G. 10: 2], year after year birth to indeed [as said in 9.24: 53-55] eight sons and a daughter. (57) Very afraid not to be true to his word delivered Ânakadundubhi [or Vasudeva, see 9.24: 28-31] to Kamsa with great pain Kîrtimân, the baby firstborn. (58) What now would be too painful to the saintly, what does dependence mean to the learned, what would be forbidden to the lower grade and what is there hard to forsake for the selfrealized? (59) O King, seeing that Vasudeva was unperturbed, truthful and certain of himself, was Kamsa contented and said he with a grin on his face: (60) 'Take this child with you, my fear indeed is not there from him, it is from the eighth pregnancy you have with your wife that my death was predicted.'
(61) 'Very well' said Ânakadundubhi, taking his son back and leaving, without attaching too much value to the words of him who had no character or selfcontrol. (62-63) Beginning from Nanda [Krishna's foster-father] were all in Vraja, all the cowherds and inhabitants and women, as well as the Vrishnis beginning with Vasudeva and Devakî and the Yadu-women, in truth gods from heaven indeed, o scion of Bharata; and so were even all the relatives, friends and well-wishers following Kamsa [see also verse 22 and B.G. 6: 41-42]. (64) All this was communicated to Kamsa by the all-powerful Nârada [**]; who paid him a visit to tell him that all the Daityas and such who burdened the earth were going to be killed [see verse 17 and also 9.24: 56]. (65-66) After the rishi had left thought Kamsa that all the Yadus were divine and that thus any child born from Devakî could be Vishnu. So in fear of his own death arrested he Vasudeva and Devakî confining them at home in shackles and killed he each of their newborn sons one after the other not knowing whether it would be the 'Never-born' Lord or not [***]. (67) Mothers, fathers, brothers, friends or anyone else are put to death by kings like him who on this earth are driven by envy and greed. (68) He, well aware that in a previous life he as the great Asura Kâlanemi [literally: 'rim of the wheel of time'] personally had been killed by Vishnu [see 8.10: 56], became again born in this world inimical with the [as Nârada told him by Vishnu blessed] Yadu-dynasty. (69) His own father Ugrasena, the king of the Yadus, Bhojas and Andhakas was by him, the almighty ruler, subdued [- also imprisoned -] so that he all by himself could enjoy the states of S'ûrasena.
Footnotes :
*: To recall what was described in the previous chapters: Lord Râma appeared in the sûrya-vams'a of Iksvâku or sun-dynasty and Lord Krishna appeared in the candra-vams'a or moon-dynasty.
**: An additional verse in this chapter of S'rîmad-Bhâgavatam is accepted by the Madhvâcârya-sampradâya, represented by Vijayadhvaja Tîrtha. The verse is as follows:
atha kamsam upâgamya
nârado brahma-nandanah
ekântam upasangamya
vâkyam etad uvâca ha
Word-for-word:
atha: in this way; kamsam: unto Kamsa;
upâgamya: after going; nâradah: the great
sage Nârada; brahma-nandanah: who is the son of
Brahmâ; ekântam upasangamya: after going to a very
solitary place; vâkyam: the following instruction;
etat: this; uvâca: said; ha: in the
past.
Translation:
"Thereafter, Nârada, the mental son of Lord Brahmâ,
approached Kamsa and, in a very solitary place, informed him of the
following news."
***: Svâmî Prabhupâda comments: 'Formerly an Asura named Kâlanemi had six sons, named Hamsa, Suvikrama, Krâtha, Damana, Ripurmardana and Krodhahantâ. They were known as the Shad-garbhas, or six Garbhas, and they were all equally powerful and expert in military affairs. These Shad-garbhas gave up the association of Hiranyakas'ipu, their grandfather, and underwent great austerities to satisfy Lord Brahmâ, who, upon being satisfied, agreed to give them whatever benediction they might desire. When asked by Lord Brahmâ to state what they wanted, the Shad-garbhas replied: "Dear Lord Brahmâ, if you want to give us a benediction, give us the blessing that we will not be killed by any demigod, Mahâ-roga, Yaksha, Gandharva-pati, Siddha, Cârana or human being, nor by great sages who are perfect in their penances and austerities." Brahmâ understood their purpose and fulfilled their desire. But when Hiranyakas'ipu came to know of these events, he was very angry at his grandsons. "You have given up my association and have gone to worship Lord Brahmâ" he said, "and therefore I no longer have any affection for you. You have tried to save yourselves from the hands of the demigods, but I curse you in this way: Your father will take birth as Kamsa and kill all of you because you will take birth as sons of Devakî." Because of this curse, the grandsons of Hiranyakas'ipu had to take birth from the womb of Devakî and be killed by Kamsa, although he was previously their father. This description is mentioned in the Hari-vams'a, Vishnu-parva, Second Chapter. According to the comments of the Vaishnava-toshanî, the son of Devakî known as Kîrtimân was the third incarnation. In his first incarnation he was known as Smara and was the son of Marîci, and later he became the son of Kâlanemi. This is mentioned in the histories.'
Prayers by the Demigods for Lord Krishna in the Womb
(1-2) S'rî S'uka said: 'Under the protection of the mighty king of Maghada, Jarâsandha [see 9.22: 8], was there with the assistance of Pralamba, Baka, Cânûra, Trinâvarta, Aghâsura, Mustika, Arishtha, Dvivida, Pûtanâ, Kes'î, Dhenuka, [Narakâsura] and such characters and asura kings like Bâna, Bhaumâsura and more of those, a systematic persecution of the kings of Yadu. (3) They, harassed, sought shelter in the countries of the Kurus and Pañcâlas, the Kekayas, the S'âlvas, the Vidharbas, the Nishadhas, the Videhas and the Kos'alas. (4-5) Some of their relatives though began to follow the same policy that he, the son of Ugrasena [Kamsa], had with his killing of six of the children born from Devakî. The seventh one, a plenary expansion of Vishnu, who was celebrated with the name of Ananta, was [thus] as an embryo in the womb of Devakî the cause of as well pleasure as sorrow. (6) The Supreme Lord who is also the Supersoul of each living being [see also B.G. 10: 11], understanding the fear for Kamsa of the Yadus who sought Him as their supreme refuge, directed His spiritual potency [Yogamâyâ] as follows. (7) 'O Devî, so auspicious, go to Vraja beautiful with her cowherds and cows, where Rohinî and other wives of Vasudeva are living in the cowherd-community [Gokula] of Nanda in seclusion out of fear for Kamsa. (8) In the womb of Devakî there is the embryo known as [Ananta-] S'esha that is a plenary expansion of Me; make a smooth transfer by motivating Him to move out of her into the womb of Rohinî [*]. (9) Then will I with My full potency do My share in becoming Devakî's son, o all-auspicious one, while you as well will appear as the daughter of Yas'odâ, the wife of Nanda. (10) The people [the s'âktas as opposed to the Vaishnavas] will with incense worship you as the fulfillment of all their desires in different forms of sacrifice, because you for all that one may desire are the one capable of bestowing the blessings. (11-12) Depending on the place on earth [**] will you be given different names like Durgâ, Bhadrakâli, Vijayâ, Vaishnavî and Kumudâ, Candikâ, Krishnâ, Mâdhavî, Kanyakâ [or Kanyâ-kumârî], and Mâyâ, Nârâyanî, Îs'ânî, S'âradâ and also Ambikâ [***]. (13) Because of His changing wombs will the people of the world address Him [the son of Rohinî] with the name of Sankarshana, for His bringing pleasure to the people [making them devotees] is He called [Bala-]Râma and for His great physical strength is He called Balabhadra.'
(14) Thus instructed by the Supreme Lord she responded with 'So be it' and 'Om', thus accepting His order, and after circumambulating Him descended she to execute exactly as was told [compare B.G. 16: 24]. (15) When Devakî's embryo by the slumber of yoga [or Yogamâyâ, see B.G. 2: 69] was transferred to Rohinî lamented everyone 'Alas, the baby is lost' [thinking it was a miscarriage]. (16) The Supreme Lord, the one love of all who always puts an end to the fear of His devotees, then with all the potency of His grace entered the mind of Vasudeva [see also 3.2: 15]. (17) He, carrying the spiritual effulgence of the Original Personality, shone like the sun and became difficult to behold or approach for each and everyone. (18) Thereafter was He, the Blessing of All the Universe Infallible in All His Parts, from mind to mind by the son of S'ûrasena [Vasudeva] fully transferred so that the Supreme Soul and Cause of all Causes was carried by his devî [Devakî] who bloomed of happiness like the eastern sky ['with the transference of the light of a setting sun to a rising moon']. (19) That Devakî with in her womb having the Sustainer of All the Universes, could, as the flames of a fire confined in the Bhoja-house, not distribute her light just like it is with the knowledge of a person unable to express himself [*4]. (20) Kamsa seeing her, who with the beauty of the radiance of having the Invincible One within her cleared the entire atmosphere with her brilliant smiles, said to himself: 'The one who now has entered the womb of Devakî for sure is the Lord who is going to kill me; she never before looked like this! (21) How must I, considering that the Holy Example will not give up His prowess, proceed now not to neglect my interest? The killing of a woman, of my sister, especially when she is pregnant, will for ever vanquish my fame and opulence and shorten my life span. (22) That person is dead even being alive who lives his life with much cruelty; when the body is finished will all human beings condemn him and will he with his bodily concept of life [see also 7.5: 30 and 5.5: 5 and B.G. 16: 18-21] no doubt enter the deepest darkness [Andhatama, see also 3.20: 18 and 5.26: 9].'
(23) Thus contemplating the ghastly idea of murder, refrained he, keeping himself under control, from following that course. Persisting in enmity he awaited the moment the Lord would be born. (24) Sitting or lying down, wherever he was, ate, walked or went thought he [in hate thus] of Hrsikes'a, the Lord of the Senses, thinking the whole world to be Him and nothing more. (25) But Lord Brahmâ, Lord S'iva arriving there with the sages, Nârada and other godly personalities and their followers all together with their transcendental prayers pleased Him, the Blessing of All: (26) 'The truth of the vow [see 9.24: 56 and B.G. 9: 22], the truth of the Supreme, the truth in the threefold [of e.g. past, present and future] You are; You are the source of all truth pervading all truths, who of the truth of the elements and of all [the relative] that is held true is the original truth; of each sacred truth being the origin is everything true pertaining to You, whom we offer our full surrender. (27) One in dependence [on matter], two in the fruitful [happy/unhappy], three in its roots [the modes] four in tastes [the purushârthas], five in knowing [the senses], six in conditions [of lamentation, illusion, old age, death, hunger and thirst], seven in layers ['the bark' or the koshas], eight in its branches [the elements, mind, intelligence and ego], with nine apertures, with the tenfold in its covering ['the leaves' or the ten airs, see 7.15: 42] and with two birds [the soul and Supersoul] in it, is indeed that body [individual as also the complete] the original tree. (28) You as the One and All art of this visible universe indeed the Original Source, Yours is the conservation upon annihilation; those whose intelligence is covered by Your mâyâ see You not in the manifold - not those do see who are void of spiritual learning. (29) Assuming all sorts of forms You nevertheless remain the intelligence above them when You for the sake of each living being everywhere, moving or nonmoving, as the transcendental happiness again and again annihilate all the inauspiciousness non-devoted that hinders the truthful. (30) Fully engaged in a constant meditation upon You as the abode of the complete of consciousness, o Lotus-eyed One, does one, by that one-pointedness as practiced by the greatest, board the boat of Your lotus feet that reduces the great ocean of nesciene to a calves hoofprint [compare 10.1: 5-7]. (31) Personally crossing the fierce ocean of darkness that is so hard to overcome, o Light of the World, do the ones with plenty of love for the fallen souls [the advanced devotees] leave behind them the boat of Your lotus feet in this world as they head for the ultimate of You, ever so kind to the followers [see also B.G. 6: 44]. (32) All others, o Lotus-eyed One, who, in the illusion of being liberated variously speculate with an impure intelligence - even though they are successful in severe practices of penance -, fall, in neglect of Your feet, down from the highest position back into the material world again [see also B.G. 8: 15-16 and 5.6: 11]. (33) Unlike the non-devotees do they, the followers of devotion o Mâdhava, not fall away from the path because they are fully attached to You, so that protected by You they move without fear over the heads, o Master, of those who march in opposition [see also 1.5: 17 and B.G. 18: 78]. (34) For the purpose of maintaining does Your Lordship existing beyond the modes accept a form for the benefit and welfare of all the embodied who, as human people united performing to the Veda, in austerity and fully absorbed in Your worship do their offerings [see also B.G. 3: 9 & 18: 3]. (35) If the pure of existence, o Source of the World, would not be this constant of You, how could the wisdom have become that drives away the ignorance; the ignorance is completely vanquished by the awakening of that quality of You that Your Lordship exhibits and for which there is no alternative. (36) The name and form of You cannot be ascertained by the words and theses of those who look into the mind [only], o Lord, they indeed are still realized in their action [see also 1.3: 37-38, 4.18: 5 7.15: 58 and B.G: 6: 24 & 18: 55]. (37) Constantly hearing, reciting, remembering and contemplating Your auspicious names [see 7.5: 23-24] and forms is he who is of an undivided attention in action at Your lotusfeet not able to imagine [a reality apart from You, see also 6.17: 28-31]. (38) It is the fortune of us here, o Lord, to have with this earth as the place of Your Lordship's feet the asura burden removed; due to the causeless mercy of the appearance of You as the Controller will we be as fortunate as to witness in heaven as well as on earth the marks of Your [with the conch, the lotus, the club and the disc] transcendentally decorated lotusfeet. (39) For You there is no birth or death o Director of Our Lives, however, it goes without saying that the cause of appearing cannot be without the pleasure of Your pastimes; the birth, death and maintenance of the normal souls is by the external energy so arranged because of You, our Shelter Against All fear. (40) As a fish, as a horse, as a tortoise, as a lion, as a boar, as a swan [or selfrealized sage], as a king and as a man of learning among the godfearing [like Lord Vâmana] has Your Lordship appeared as avatâras; please now save us and the three worlds, o Controller, diminish the earth's burden, o Best of the Yadus, all our prayers are for You [see also 1.3]. (41) [and towards Devakî:] To our fortune, o mother is the Supreme Personality with all His energies now seen in your womb, so, for the Supreme Lord His auspiciousness for all, never fear the Bhoja-master [Kamsa] fixed on being killed by Him, the protector of the Yadu-dynasty who will become Your son.'
(42) S'rî S'uka said: 'This way having offered prayers unto the Original Personality whose form is Transcendental [or Vishnu] returned all the demigods with Brahmâ and S'iva in front of them to their abodes.'
Footnotes :
*: Svâmî Prabhupâda comments: 'Symbolically, mother Devakî's constant fear of Kamsa was purifying her. A pure devotee should always fear material association, and in this way all the Asuras of material association will be killed, as the Shad-garbhâsuras were killed by Kamsa. It is said that from the mind, Marîci appears. In other words, Marîci is an incarnation of the mind. Marîci has six sons: Kâma, Krodha, Lobha, Moha, Mada and Mâtsarya (lust, anger, greed, illusion, madness and envy). The Supreme Personality of Godhead appears in pure devotional service. This is confirmed in the Vedas: bhaktir evainam dars'ayati. Only bhakti can bring one in contact with the Supreme Personality of Godhead. The Supreme Personality of Godhead appeared from the womb of Devakî, and therefore Devakî symbolically represents bhakti, and Kamsa symbolically represents material fear. When a pure devotee always fears material association, his real position of bhakti is manifested, and he naturally becomes uninterested in material enjoyment. When the six sons of Marîci are killed by such fear and one is freed from material contamination, within the womb of bhakti the Supreme Personality of Godhead appears. Thus the seventh pregnancy of Devakî signifies the appearance of the Supreme Personality of Godhead. After the six sons Kâma, Krodha, Lobha, Moha, Mada and Mâtsarya are killed, the S'esha incarnation creates a suitable situation for the appearance of the Supreme Personality of Godhead. In other words, when one awakens his natural Krishna consciousness, Lord Krishna appears. This is the explanation given by S'rîla Vis'vanâtha Cakravartî Thhâkura.'
**: The names by which Mâyâdevî is known in different places have been listed by Vallabhâcârya as follows. In Vârânasî she is known as Durgâ, in Avantî she is known as Bhadrakâlî, in Orissa she is known as Vijayâ, and in Kulahâpura she is known as Vaishnavî or Mahâlakshmî (the representatives of Mahâlakshmî and Ambikâ are present in Bombay). In the country known as Kâmarûpa she is known as Candikâ, in Northern India as S'âradâ, and in Cape Comorin as Kanyakâ. Thus she is distributed according to various names in various places.
*** S'rîla Vijayadhvaja Tîrthapâda, in his Pada-ratnâvalî-tîkâ, has explained the meanings of the different representations. Mâyâ is known as Durgâ because she is approached with great difficulty, as Bhadrâ because she is auspicious, and as Kâlî because she is deep blue. Because she is the most powerful energy, she is known as Vijayâ; because she is one of the different energies of Vishnu, she is known as Vaishnavî; and because she enjoys in this material world and gives facilities for material enjoyment, she is known as Kumudâ. Because she is very severe to her enemies, the Asuras, she is known as Candikâ, and because she gives all sorts of material facilities, she is called Krishnâ. In this way the material energy is differently named and situated in different places on the surface of the globe.
*4: S'rî Caitanya Mahâprabhu said:
yâre
dekha, târe kaha 'Krishna'-upades'a
âmâra âjñâya guru hañâ
târa' ei des'a
"Instruct everyone to follow the orders of Lord S'rî Krishna as they are given in Bhagavad Gîtâ and S'rîmad-Bhâgavatam. In this way become a spiritual master and try to liberate everyone in this land." (Cc. Madhya 7.128)
The Birth of Lord Krishna
(1-5) S'rî S'uka said: 'Then there was the supreme hour all-auspicious and most suitable with the constellation of Rohinî rising and all the stars and planets in a favorable position. Everywhere there was peace, the multitude of stars twinkled in the sky and the cities, towns, pasturing grounds and mines were at their best. With the rivers crystal clear, the lakes beautiful with lotuses and flocks of birds and swarms of bees sweetly singing their praise in the blooming forests, blew the breezes with a gentle touch fragrant and free from dust and burned the fires of the twice-born steadily undisturbed. The minds of the saintly, oppressed as they had been by the Asura [Kamsa and his men], turned perfectly contented when in that situation the kettledrums together resounded the moment the Unborn One was about to be born. (6) The superfine and the men of heaven sang; the perfected and the demigods were praying and the [vidyâdhara] women of knowledge in great jubilation danced together with the dancing girls divine. (7-8) The sages and the godly joyous showered the finest flowers and the clouds rumbled mildly like the ocean waves when in the deepest dark of the night [at midnight] Janârdana, the World's Well-wisher, appeared from the divine form of Devakî; Lord Vishnu, the One residing in each his heart had manifested complete in every respect, like the full moon rising in the east. (9-10) That wonderful child was, resplendent with lotus-like eyes and four arms holding the different weapons, decorated with the S'rîvatsa-mark, the shining Kaustubha around His neck, with yellow garments and a beautiful hue like that of rainclouds. Vasudeva saw Him brilliantly decorated sparkling with a with vaidûrya (tiger's eye) studded helmet and earrings to the beauty of profuse scattered locks of hair, an exquisite belt around the waist and bands and bracelets on His arms. (11-12) He, Ânakadundubhi, struck with wonder upon seeing the beautiful countenance of the Lord as his son, at the time overwhelmed by great jubilation dreamt of holding a festival to the descendent of Krishna at which he could distribute a ten thousand cows to the twice-born.
(12) Understanding He was the Original Personality, offered he, with under His influence his fears dispelled, thereafter prayers to the child, falling down with folded hands, o son of Bharata, enraptured as he was by His beauty that illumined the place all around where He was born. (13) Vasudeva said: 'Fully aware I am of You, my Lordship, as directly the Original Person transcendental to the material of nature, as the absolute understanding and blissfulness [sat-cit-ânanda] in its true form, the intelligence that watches over each. (14) You for sure are known as Him who, after in the beginning by His personal energy creating this world consisting of the three modes [see B.G 7: 4-6], then indeed seem to have entered [as avatâras] without actually having entered [see also 7.12: 15 and B.G. 9: 11]. (15-17) It is like one knows the elements of matter that in their untransformed state are caught in the many combinations [of molecules] that together make up the entire universe; after in their association having shown up they appear as if they entered, but that entering cannot be since they, in this matter of creation, were there with You from the beginning. This way seen, departing from true intelligence and its attributes, o my Lord, are You, although having arrived with the objects of the senses and the modes of nature, not determined by the material qualities since You [in fact] are situated everywhere; there is no such thing as a within and a without to [the complete of] You because, with all belonging to You, You are the root of everyone and everything [see also B.G. 9: 4-6]. (18) Anyone who in the position of being recognizable as a material body continues to act as if he would have an existence for himself separate from the original self or soul is a fool; he is a person who, of false identification, is rejected as stupid for he is without proper analysis and not of a full consideration of 'that' [or tat]. [see also B.G. 18: 16, B.G. 7: 4-5 and *]. (19) O Almighty Lord, the birth, remaining and ending of this all is, so conclude the scholars, there from You, who art unsullied, free from inclinations and free from the modes; in You, the Controller, the Supreme Brahman, is there no contradiction in one's being ruled by the modes You are watching over [see B.G. 9: 10]. (20) You as such, to maintain the three worlds by Your own potency, assume the white [of goodness] as well as the color belonging to the creative, the red of being charged with passion and the color of darkness in the ignorance about the ultimate of destruction. (21) You here on this planet o Mighty One have now as the Complete of Control appeared in my home to ward off the wild men - and annihilate their armies - that by the millions all over the world unenlightened pose as kings and statesmen [see also B.G 4: 8]. (22) But this one so godless [Kamsa] who after hearing about Your taking birth in our home killed all the brothers born before You, o Lord of the Godly will, informed by his lieutenants of Your appearance now no doubt directly take up his weapons.'
(23) S'uka said: 'After observing that this son of theirs had all the characteristics of the Supreme Personality, offered Devakî, afraid of Kamsa but also greatly surprised, prayers unto Him. (24) S'rî Devakî said: 'Being the substance of God are You sometimes called imperceptible, the original, the Brahman, the light, the freedom above the modes, the changeless and the measure of goodness; You are the one undivided, void of material motives, who is directly that Lordship, Vishnu, the light of the Supersoul [compare: B.G. 14: 27]. (25) With the cosmos running at its end after millions and millions of years when the primary elements merge with the subtle and everything manifested by the force of Time turns unmanifest, is Your Lordship, the One with the Many Names, the only one to remain. (26) This Time so powerful, by which, from the smallest measure of time up to the measure of a year, this entire creation works, is said to be the movement of Him, the Authority of the Unmanifest that is You, the secure abode, the Supreme Controller whom I offer my surrender. (27) The mortals afraid of the serpent of death run in all directions but cannot shake off the fear; by the luck though of obtaining the lotusfeet do they now sleep undisturbed and flees death away from them. (28) O Lordship, could You, in Your form as the One dispelling all the fears of Your servants, protect us against the terrible son of Ugrasena we fear so much and please can You, as this Original Personality we attend to in meditation, make it so that You're not directly visible to those looking for You with material eyes [compare B.G. 11: 8]? (29) O Madhusûdana, because of Your appearance I'm moved with fear apprehensive of Kamsa; may Your taking birth from my womb escape the attention of that great sinner. (30) Withdraw, o All-pervading One, that supernatural four-armed form which is adorned with the attributes of the conch, lotus, disc and club. (31) The entire creation with all in it is by the transcendental Original Personality of Your Lordship easily sheltered and kept within Your body at the time of devastation; how impossible is it to think that within this human world, o God, it so happened that this form has entered my womb!'
(32) The Supreme Lord replied: 'You in a previous age became known as Pris'ni, o chaste lady, and he [Vasudeva] was at the time a Prajâpati known as Sutapâ, an impeccable pious person. (33) When the both of you then were commissioned by Lord Brahmâ to create offspring, were you next of severe austerities keeping your senses fully controlled. (34-35) Enduring the rain, the wind, the blistering sun and the severe cold and heat to the seasonal changes, were by means of practicing restraint the contaminations cleared out of the mind; eating withered leaves and air only you became pure and peaceful and performed in serenity My worship praying for a boon from Me. (36) With your thus being of severe penance practicing the most difficult austerities, passed a twelve thousand celestial years of simply thinking of Me. (37-38) By this determination of heart and constant, faithful service and penance o sinless one, did I, proclaimed the most favorable bestower of boons, being very satisfied with the both of you, then appear in this form before you eager to fulfill your desire and was I asked, when you were requested by Me to think about a boon for yourselves, to become a son like I am now. (39) As a man and wife without a son did you, for the sake of a sensual life to achieve this in being so strongly attracted to My divine energy, never ask Me for being liberated from this world [see also 4.9: 30-35]. (40) After My departure, having received the benediction, you engaged in enjoying sex and was by the both of you the desired result achieved of having a son like Me. (41) Not finding anyone else in this world equal to you in character and qualities became I your son and am I thus known as Pris'nigarbha. (42) From the two of you I again appeared from Kas'yapa with Aditi and was I, celebrated as Upendra because of being a dwarf, also known as Vâmana [see 8.17-22]. (43) Take it for real from Me, o chaste lady, that I with you for the third time now in this same appearance [presently in full as Krishna], again by the forms of the two of you, have taken My birth. (44) This form [fourhanded] has been shown to you to remind you of My previous appearances, otherwise would the spiritual understanding of My identity not arise with this transient form. (45) Treating Me with love and affection will the two of you in the constant awareness of Me as being as well your son as the Spiritual Supreme, both obtain My transcendental abode.'
(46) S'rî S'uka said: 'Thus having spoken remained the Personality of Godhead, the Supreme Lord, silent while He before the eyes of His parents by His own energy assumed the form of an ordinary human child. (47) And thereafter, when the son of S'ûrasena as instructed by the Supreme Lord carefully carried away his son from the place of delivery, took precisely at the time he wished to take Him outside Yogamâyâ [see 10.2: 6-12], the unborn of transcendence, her birth from the wife of Nanda. (48-49) By her influence had the guards as well as the rest of the people, fast asleep lost consciousness of all their senses and had also all the doors and the gates firmly constructed and sealed by bolts and chains of their own opened wide like darkness does before the sun, when Vasudeva appeared carrying Krishna. The clouds somewhat rumbling showered rain but followed by S'esha Nâga were the rains stopped by the spreaded hoods. (50) Because of Indra's constant showers was of the deep waters of Yamarâja's younger sister, the Yamunâ, the surface foaming of the forceful waves but the whirling, agitated, fierce stream gave way just like the ocean had before the Husband of Sîtâ [Lord Râma, see 9.10: 13-15]. (51) The son of S'ûrasena reaching the cow-village of Nanda found all the cowherds there fast asleep and with them slumbering placed he his son on Yas'odâ's bed and picked he her daughter up to return to his own residence. (52) He there placed the female child on Devakî's bed binding himself again with the shackles for his feet so that he remained bound as before. (53) Yas'odâ, Nanda's wife, who also had delivered a child had no idea what it precisely looked like because overwhelmed by sleep of the hard labor her memory had left her.'
Footnote :
*: Svâmî Prabhupâda comments: 'If we regard this world as false, we fall into the category of Asuras, who say that this world is unreal, with no foundation and no God in control (asatyam apratishthham te jagad âhur anîs'varam). As described in the Sixteenth Chapter of Bhagavad Gîtâ, this is the conclusion of demons.'
The Atrocities of King Kamsa
(1) S'rî S'uka said: 'With the outer and inner doors of the building closed like before, awoke all the guards of the prison upon hearing the crying of the newborn child. (2) They then hurried to submit that to the king of Bhoja who with great anxiety was awaiting the time that Devakî would deliver. (3) He quickly got out of bed saying 'The Time has come' and went with this in mind without delay, with his hair on his head disheveled, to where the mother was.
(4) The chaste Devakî miserable in distress said to Kamsa, her brother: 'This one is meant for your son, o good one, she is a woman not to be killed. (5) Many little ones as bright as fire have by you, to what you heard from above, been killed, my brother, leave me this one daughter as a gift. (6) I'm still your younger sister, isn't it? Poor off without my children, o master, dear brother, you owe me so needy this last child.'
(7) S'rî S'uka said: 'Clasping her baby in tears she pleaded most piteously but he very cruel tore it with a growl away from her hands. (8) Taking the child by force wanted he, holding the newborn child of his sister by the legs, to dash it against the stone floor, self-centered as he was without any feeling for the familial affection. (9) But it slipped midair out of his hands and appeared the very instant in the sky as Devî [Durgâ] the younger sister of Vishnu, with all the eight weapons to her mighty arms [see also 8.12: 40]. (10-11) Adorned with sandalwood pulp, flower garlands, valuable jewels and being nicely dressed held she Vishnu's weapons: a bow, a lance, arrows, a shield, a sword, a conch, a lotus and a disc. Hailed by the perfected, the venerable ones and the singers of heaven, the dancing girls, the excellent [Uragas, the 'divine snakes'] and the specially talented did she, being served with all kinds of presentations, say: (12) 'What's the use of killing me o fool, He, your former enemy [see 1.68] who will kill you, has already been born [and is now] somewhere else, do not unnecessarily kill anymore poor little babies.'
(13) The goddess with the immense power of mâyâ this way addressing him indeed became known with different names in the different places on earth [see 10.2: 10-11]. (14) Kamsa hearing the words spoken by her was struck with wonder and forthwith released Devakî and Vasudeva saying humbly: (15) 'Alas, my dear sister and brother-in-law, like a man-eater with his own kids were, because of my sins, your sons killed by me. (16) I am indeed such a one void of mercy cruelly denying relatives and friends; what world am I, behaving like a brahmin-killer, heading for breathing here or in the hereafter? (17) Also heaven can speak a lie, not just human beings; just because of believing the prophecy did I, the greatest sinner, kill all those children of my sister! (18) O blessed souls, do not lament over your sons; all who are born are suffering because of their own acts [see footnote 3 ch.1] and hence is it to the will of God not always given to live in one place. (19) On earth all that is made from earth appears and disappears, similarly it so happens that heartening the soul one in this undergoes changes but that, like the earth itself, one does not change [compare 10.3: 15-17]. (20) When a person without knowledge of the difference [between body and self] has the idea that he is the body, then is such a one, unified with his casing, of false oneness in opposition with others and is he unable to escape from being caught in the cycle of rebirth. (21) With me wishing you the best, do therefore not lament over the sons that because of me found their death; isn't it so that everyone to what is given is confronted with what he did himself? (22) As long as he who has not learned to know himself thinks about himself in terms of killing or being killed is he, for the time that he is of that misconception, a fool bound to worldly responsibilities without an end [see also B.G. 3: 9 & 18: 17 and nitya-mukta]. (23) Please forgive me my atrocities, you're both saintly caring for the fallen souls!' and saying this with tears rolling down his cheeks clasped the brother-in-law the feet of his relatives.
(24) With belief in the words of Durgâ releasing them from their shackles, he proved Vasudeva and Devakî his family-heart. (25) Towards her regretful brother was Devakî then relieved of her anger and so gave Vasudeva also his anger up saying to him with a smile: (26) 'You're right, o graceful one, in what you said about the embodied soul that driven by ignorance separates his interests from those of others. (27) It is lamentation, jubilation, fear, hate, greed, illusion and madness what people get who, seeing [the immediate cause of] everything as being separate, kill one another when they with those distinctions do not see what the real situation is with the Lord [who is the remote cause].'
(28) S'rî S'uka said: 'Kamsa thus in purity answered by the appeased Devakî and Vasudeva, took leave and entered his palace. (29) When the night had passed called Kamsa for all his ministers and informed them about all that the 'Slumber of Yoga', Durgâ, had said. (30) Hearing what their master had to say replied the Daitya opponents of the godly, who indignant towards the demigods were not so expert [see also B.G. 9: 12]: (31) 'Well, if this is so, o King of Bhoja, then let us right now kill all the children about ten days old or younger in every town, village and pasturing ground. (32) What can the godly afraid to fight do, who are always so nervous to hear the sound of your bowstring? (33) Slain here and there, pierced by the many of your arrows, have they, fearing for their lives, fled away willfully escaping from the battle field! (34) Some types of heaven very poor bereft of all their weapons folded their hands before you with all their hair and clothes in disarray and some said things as 'We've become so afraid of you!' (35) And you with them, who scared to death without their chariots forgot about their weapons, do not kill any of those who with their bows broken as pacifists are more attached to other things than fighting. (36) What of the position taken by the so very powerful godly? Away from the fighting they can boast! What of Lord Hari? He's hiding in the heart! Should we fear lord S'iva then? He's living in the forest! And what of Indra? He's not much of a hero! And Brahmâ then? He always meditates! (37) Still, you maintain, should the godly as our enemies not be overlooked; so let us, the ones faithful to you, uproot them! (38) Like with a neglected disease of the body that by men in its acute stage cannot be treated anymore and like it is with senses that are not controlled from the beginning, becomes similarly a great enemy too strong to control. (39) The root of it all is Vishnu, in Him do the godly find their traditional duties and is there the brahminical with the cows, the learned, the penances and the sacrifices for which they get paid [see also 7.5: 31]. (40) Therefore, by all means, o King, will we put an end to the brahmins so eager with the brahminical, those of repentance so busy with their sacrifices and cow business for some milk! (41) The learned and the cows, the Vedas, the austerity, the truthfulness and sense control, the calm, faith, mercy, the tolerance as well as the sacrifices are all part of Hari. (42) He indeed is the leader of all the Suras and truly the enemy of the Asuras; He's the one in each heart under whose shelter all the godly, including their controller [S'iva] and the four-faced one [Brahmâ], exist; really, the only way to strike Him is to persecute all His seers.'
(43) S'rî S'uka said: 'This way void of intelligence for long deliberating with his evil counselors accepted Kamsa, who as a demon was ruled by the Lord of Death, that the best thing he could do was to persecute the brahmins. (44) With his consenting with the Dânavas to fight the ones of penance, spread the adherents of destruction, who could assume any form they wanted, in all directions and returned Kamsa to his residence. (45) Full of passion being of the deepest darkness did they, completely unwise in fact, with the shadow of death already over them undertake the persecution of the truthful. (46) Of a person trespassing against great personalities are the benedictions of a long life, beauty, fame, religion, talents and heaven as well, all destroyed.'
Krishna's Birth Ceremony and the Meeting of Nanda Mahârâja and Vasudeva
(1-2) S'rî S'uka said: 'Nanda overjoyed that a son had been born, broad of mind invited the learned conversant with the Veda, cleansed himself with a bath and dressed himself up. To celebrate the birth [in jâtakarma*] had he the mantras chanted and arranged he as well for the worship of the forefathers and demigods as prescribed. (3) To the brahmins he donated countless fully decorated milk-cows and seven mountains of sesame seed, covered with jewels and gold-embroidered cloth. (4) By time, by bathing, by purification ceremonies, by austerity and by worship becomes in charity and contentment all that one has purified, but the soul is purified by selfrealization. (5) Under the constant vibrations of bherîs and dundubhis [drums] uttered the learned, the storytellers, the reciters and the singers words that purified all and everything. (6) All of Vraja was cleaned; all doorsteps, the courtyards and the interiors were washed and a variety of festoons and flags decorated arches with garlands, pieces of cloth and mango-leaves. (7) The cows, bulls and calves were smeared with turmeric-oil and decorated with a variety of mineral colors, peacock feathers, cloth, golden ornaments and flowers. (8) O King, the cowherds [the gopas] gathering were dressed with the most precious ornaments and garments like coats and turbans and took all kinds of gifts with them. (9) The cowherd wives [the gopîs] were also glad to hear of mother Yas'odâ giving birth to a boy and gave personally their best appearing in festive dresses with their eyes made up and wearing jewelry and such. (10) With their most beautiful lotuslike faces and decorations, saffron and fresh kunkum, hurried they with swaying bosoms and hips hither with offerings in their hands. (11) The gopîs wore dazzling jeweled earrings, strings of gold coins around their necks and had their vestments colorful embroidered while on their way towards Nanda's house a shower of flowers fell from their garlands; with the raiment and their swinging bangles, earrings, breasts and garlands were they a feast to the eye. (12) All for long offered blessings to the newborn one like 'pâhi' ['be protected'] and sprinkled with prayers the Unborn Lord with turmeric-oil. (13) With the arrival in Nanda's cow community of Krishna, the Unlimited Controller of the Entire Universe, vibrated a diversity of musical instruments in a great festival. (14) Rejoicing threw the gopas with curds, milk and buttermilk and smeared they one another with the butter. (15-16) To offer his child the best prospects was that noble soul, Nanda, being of the greatest mind towards them as well as towards the storytellers, the reciters, the singers and others who found their livelihood by their education, for the purpose of satisfying Lord Vishnu of worship with whatever they could wish for and use as for clothes, ornaments and cows [see also 7.14: 17]. (17) The greatly fortunate Rohinî [the mother of Baladeva hiding out there, see 10.2: 7] was also made happy by the guardian that was Nanda and was busily going around beautiful with her dress, garland and the decoration of a necklace. (18) O King, from that time on became the cow-lands of Nanda opulent with all riches as they, as the residence of the Lord, by His transcendental qualities had become the place for the pastimes of Ramâ [the Goddess of Fortune, see 8.8: 8].
(19) Nanda, after entrusting the cowherd men the protection of Gokula [the cow-village], went to Mathurâ to pay of his profit his yearly taxes to Kamsa, o best of the Kuru-dynasty. (20) Vasudeva, when he heard that his [younger step-]brother Nanda [**] had left - as he found out in order to pay his tribute to the king - went to where he stayed. (21) Seeing him [Vasudeva] so suddenly, he pleased got up as if his body had found new life and overwhelmed by love and affection embraced he his dear friend. (22) With all honors welcomed, asked about his health and assigned a place to sit asked he [Vasudeva], attached as he was, about his own two sons saying the following, o ruler over the world. (23) 'Dear brother Nanda, what a great fortune has befallen you now perchance to have gotten the son for which you, so advanced in age and having none, were so desperately longing. (24) What a great fortune also to have you today here, it is like a rebirth; it is so very hard, despite of being around in this world of birth and death, to meet one's beloved once again! (25) Like things afloat in a river carried away by the force of the waves do we, intimately living together, not remain in one place diverging in our karmic ways. (26) Is everything okay with your cow-business, is there enough water, grass, plants and all of that in the great forest where you are living now with your friends? (27) O brother, does my son, living with His mother in your house, consider you His father and is He sweet under the care of you both? (28) The three enjoined aims of life of a person [of regulated lusts, income and rituals] find their meaning and effect in one's being together, but that is not so if that togetherness has become difficult, then they run futile.'
(29) S'rî Nanda said: 'How regrettable it is that the many sons you had with Devakî were killed by Kamsa and that also the one remaining child, the youngest, a daughter has gone to heaven. (30) From the One Unseen find all things their fulfillment, the Unseen One is the ultimate for each alive; that destiny is one's ultimate truth and he who knows that will not get bewildered.'
(31) S'rî Vasudeva said: 'Now you've paid the king his yearly taxes and we have met, should the both of us not stay here in this place for long, something might have happened in Gokula!'
(32) S'rî S'uka said: 'With that advise excusing himself yoked Nanda and his companions their oxen to their bullock-carts and left they for Gokula.'
* The jâtakarma birth ceremony, which can take place when the umbilical cord, connecting the child and the placenta, is cut, entails the touching of the tongue of the new-born trice with ghee preceded by introductory prayers. The birth ceremony for Krishna is also called Nandotsava. The day of yearly celebrating His birth is called Janmâshthamî [the eight day of the month of Bhâdra or S'râvana (August-September)].
** The paramparâ elucidates: 'Vasudeva and Nanda Mahârâja were so intimately connected that they lived like brothers. Furthermore, it is learned from the notes of S'rîpâda Madhvâcârya that Vasudeva and Nanda Mahârâja were stepbrothers. Vasudeva 's father, S'ûrasena, married a vais'ya girl, and from her Nanda Mahârâja was born. Later, Nanda Mahârâja himself married a vais'ya girl, Yas'odâ. Therefore his family is celebrated as a vais'ya family, and Krishna, identifying Himself as their son, took charge of vais'ya activities (krishi-go-rakshya-vânijyam, B.G. 18: 44)'.
The Killing of the Demoness Pûtanâ
(1) S'rî S'uka said: 'Nanda on his way [home] thought that the words of the son of S'ûra [Vasudeva] were not without a purpose and thus took he, apprehensive of difficulties ahead, shelter of the Lord. (2) As arranged by Kamsa [see 10.4: 43] was there a ghastly murderess who roamed the cities, towns and villages to kill babies. (3) [Now,] wherever one does one's duty and knows to listen and that all [in bhakti], can't there, by the Protector of the Devotees, be no question of cries for murder of ogres and bad elements. (4) That one called Pûtanâ, who could travel by air, once flew to the village of Nanda, converted herself by mystic power into a beautiful woman and entered there just moving about as she desired. (5-6) With her hair arrangement with mallikâ [jasmine] flowers, her very big breasts and hips which outweighed her slim waist, with her fine apparel and the earrings she wore, the brilliance and great attraction of her face surrounded by her black hair and with her appealing glancing at everyone, she attracted with her beauty the attention of everyone in Gokula; to the gopîs it seemed that she, so ravishing with a lotus in her hand, was the goddess of beauty who had come to see her Husband. (7) The baby murderess in the house of Nanda unchecked looking for children saw there lying the Child Putting an End to all Untruth whose unlimited power was covered, just like fire hidden within ashes. (8) Understanding that she was there to kill babies closed He, the Unlimited Soul of the Animate and Inanimate, His eyes the moment she, unaware like someone who takes a sleeping snake for a rope, placed Him, her own death, on her lap. (9) Evil minded trying it like a mother was she like a sharp sword in a nice scabbard, the way she was seen in the room by the two mothers who under the influence of her beauty being impressed stood nailed to the ground. (10) The horror of her placing Him on her lap pushed right there her breast, as a weapon poisoned, in His mouth, but in response squeezed the Supreme Lord her painfully hard with both His hands and sucked He vehemently both the poison and the life out of her. (11) Stressed in all her being she loudly wailing cried 'Help, help me; enough!' and spread her eyes wide open, sweating profusely while she struggling tossed about her legs and arms. (12) The sound of her made the earth with its mountains and outer space with all its stars above and worlds below in all directions tremble with people falling flat to the ground to the vibrations afraid to be hit by lightening. (13) Thus tormented at her breasts squirming, gave she up her life with her mouth wide open and her arms, legs and hair all spread out. Next she expanded to her original demoniac form falling down in the pasturing grounds o King, like Vritrâsura being killed by the bolt of Indra [see 6.12]. (14) Her body in the process of falling down smashed all trees twelve miles around, o King, as it most wonderfully was gigantic.
(15-17) The gopas and gopîs, who in their hearts, ears and heads were already shocked by the loud screaming, were terrified to see that massive body of which the mouth had teeth as high as a plow, the nostrils were like mountain caves, the breasts were as boulders, the wild hair scattered looked like copper, the deep eye sockets were like blind wells, the thighs were like river banks with the limbs as bridges and the abdomen was as a dried up lake. (18) And on top of it was there the child, fearlessly playing, which quickly was picked up by the gopîs who all thrown in excitement came near. (19) Together with Yas'odâ and Rohinî waved they a cow's tail around the child in order to assure it a full protection against all dangers. (20) With cow's urine was the child thoroughly washed and again covered with dust thrown up by cows. Next applied they for the child's protection as well the Holy Name in twelve places with cow-dung [*]. (21) The gopîs took a sip of water [âcamana] and after placing the letters of the [following **] mantra on their own bodies and two hands, they then proceeded so with the child: (22-23) 'May Aja protect Your legs, may Manimân protect Your knees, may Yajña protect Your thighs, may Acyuta protect You above the waist, may Hayagrîva protect Your abdomen, may Kes'ava protect Your heart, may Îs'a protect Your chest, may Sûrya protect Your neck, may Vishnu protect Your arms, may Urukrama protect Your mouth and may Îs'vara protect Your head. May Cakrî protect You from the front; may the Supreme Personality of Gadâdharî, the carrier of the club, protect You from the back; and may the killer of Madhu and Ajana, the carrier of the bow and the sword protect Your two sides. May Lord Urugâya, the carrier of the conchshell, protect You from all corners; may Upendra protect You from above; may [the One riding] Garuda protect You on the ground; and may the Supreme Person of Haladhara, protect You on all sides. (24) May Your senses be protected by Hrishîkes'a, Your life-air by Nârâyana, may the Master of S'vetadvîpa protect the core of Your heart and may Your mind be guarded by Yoges'vara. (25-26) May Pris'nigarbha protect Your intelligence, may Your soul be protected by Bhagavân, may Govinda protect You when You play and may Mâdhava protect You in Your sleep. May the Lord of Vaikunthha protect You when You walk, the Husband of the Goddess of Fortune protect You when You sit down and may Lord Yajñabhuk, the fear of all evil planets, protect You enjoying life. (27-29) The demoniac women, devils and haters of children that are like bad stars; the evil spirits, hobgoblins, ghosts and spooks, the ogres, monsters and witches like Kotharâ, Revatî, Jyeshthhâ, Mâtrikâ and Pûtanâ who drive people mad, are the ones who bewilder the memory and give trouble to one's body, life-air and vitality. May those nightmare-beings causing so much difficulties attacking the most wise and the children all be vanquished, scared off by the chanting of the names of Vishnu'.
(30) S'rî S'uka said: 'This way were by the elderly gopîs, thus bound by their maternal affection, all measures taken to ward off the evil. Next gave mom Him the nipple and put she her son in bed. (31) In the meantime had the gopas headed by Nanda returned from Mathurâ and when they in Vraja saw Pûtanâ's body were they all struck with great wonder [and said]: (32) 'It must be so, o friends, that Ânakadundubhi has grown into a great master of yoga or something, this indeed we can see now because this is the kind of situation he predicted!' (33) The mass of the body was with the help of axes by all the inhabitants of Vraja cut in pieces and, taken away a long distance, thrown down, covered with wood and burned to ashes. (34) And as they burned the body proved the smoke emanating to be as serenely fragrant as aguru incense because, being sucked by Krishna, it had instantly been freed from all contaminations [see also 1.2: 17]. (35-36) If Pûtanâ, that child murderess and she-devil hankering for blood, despite of her lust to destroy, after offering her breast to the Lord, could attain the supreme destination, then what to speak of those with faith and devotion who have an affinity alike indeed those affectionate mothers to whom Krishna, the Supreme Personality, is the dearmost? (37-38) With His lotus feet, which the devotees always have in their hearts and which are held in devotion by those praised everywhere [like Brahmâ and S'iva], trod the Supreme Lord her body and her breast and went she, even though she was a murderess, taking the position of a mother, to heaven; what would that mean to the motherly cows from the teats of whom Krishna enjoyed the milk? (39-40) From all women from whose love for the child the milk was flowing that He, the Supreme Lord, the bestower of Oneness, Giver of Liberation and son of Devakî, drank to His satisfaction; from all those who constantly made Krishna their maternal concern, may one never think, o King, that they would return to the material ocean where one lusts in ignorance [see also B.G. 4: 9].
(41) Smelling the fragrance of the smoke emanating wondered all the inhabitants of Vrajabhûmi: 'Where is it coming from?' and thus speaking with one another reached they the cow-village. (42) Getting there were they greatly surprised to hear what the gopas all had to say about the havoc Pûtanâ had created, how she had died and what all for the good of the baby was done. (43) Nanda taking his son on his lap as if He had returned from death, simple and straight smelled His head and achieved the highest peace o best of the Kurus. (44) Any mortal who with faith and devotion should hear of this wonderful Krishna childhood pastime of the salvation of Pûtanâ will grow fond of Govinda ['the Protector of the Cows'].'
Footnotes:
* Waving a cow's tail around a child is an occult rite in which the tail of a cow is regarded the seat of Laxmi, the godess of fortune. This is also true for the urine, dust, the milk and dung of the cows that with their products are held sacred. The urine has antiseptic qualities, the dung serves as fuel and the milk brings all health and wealth.
** With the mantra [anga-nyâsa and kara-nyâsa] one asigns the first letter or seed-letter of the names of the Lord mentioned in the next verse, followed by anusvâra and the word namah.
Krishna Kicks the Cart, Defeats Trinâvarta and Shows Yas'odâ the Universe
(1-2) The honorable king said: 'The different pastimes of the avatâras of the Supreme Lord presenting us the image of the Lord, our Controller, are most pleasing to our ears and inspiring to our minds, o master. Whoever hears of them will in the ground of his being very soon find purification from the unsavory, ardent desires and as a person devotional with the Lord as well find friendship with the people who embrace Him as the one and only. If you like, please speak to us about all pertaining to Him. (3) Tell us more about Krishna; the pastimes in which He here in our human society acted mimicking a human child are so wonderful!' [*]
(4) S'rî S'uka said: 'At the time the moon stood in the constellation of Rohinî [after three months] could He turn Himself upward in His crib and was a celebration with a washing ritual organized by the mothers who gathered with music, song and hymns that were chanted by the brahmins while mother Yas'odâ performed the bathing ceremony. (5) After Nanda's wife and the other members of the household were done were the brahmins who had done their duty presented with food, garments, garlands and cows and was the child, with drowsy eyes, for the time being laid down. (6) To the utthâna [or 'turning upward'] ceremony busy with providing the guests from all over Vraja to their liking, did she truly not hear any of the cries of her child which wailing to be fed angrily kicked around its legs. (7) Struck by His delicate feet tender as a leaf turned the cart underneath He was put over so that all the bowls and plates and sweetness they contained fell to the ground, the wheels and axle got dislocated and the pole was broken [**]. (8) All the ladies and men of Vraja who with Yas'odâ and Nanda first had assembled for the utthâna ceremony, witnessing that wondrous event marveled on how the cart by itself indeed could have been damaged so badly. (9) The children told the dumbfounded gopas and gopîs that it suffered no doubt that, as soon as the child cried, it with one leg had dashed it apart. (10) Unaware of the inconceivable power of that small baby couldn't they believe it; the gopas thought it was all child prattle what they said. (11) Mother Yas'odâ, picking up her crying son, thinking it had been a bad planet, called for the learned to perform a ceremony with vedic hymns and gave the child her breast. (12) After some stout gopas had put the cart back together again and had placed the pots and everything back on it, performed the priests with curds, rice, kus'a grass and water the rituals for the fire sacrifice. (13-15) Of those endowed with the perfect truth who are free from discontent, untruth, false pride, envy, violence and self-conceit do the blessings never go in vain [see also B.G. 18: 42]. With this in mind taking care of the child according the Sâma, Rig and Yajur Veda and purifying it with the help of water mixed with herbs, asked Nanda, the leading cowherd so liberal and good, after the child was bathed, those finest twice-born for auspicious hymns to be sung and were those souls of rebirth after the oblations by him served with a most excellent meal. (16) To assure his son all the best gave he them, and was he also welcomed to give, the best quality of milk cows nicely decorated with flowers, and golden chains. (17) The sages joined in whatever they pronounce bring one, as experts in the mantras, all the blessings because the valid words they use for sure never at any time will be fruitless.
(18) One day [with Him about a year old] when Yas'odâ with Him sitting on her lap was fondling Him, could she, because He became as heavy as a mountain peak, no longer bear the child's weight. (19) With Him to her astonishment being as heavy as the universe [see garimâ] placed the gopî Him reluctantly on the ground, turned she to Nârâyana and engaged she in household duties. (20) As the child sat there was it swept away by a Daitya in the form of a whirlwind named Trinâvarta, who was a hireling sent by Kamsa. (21) Vibrating with a heavy sound covered he massively roaring all of Gokula with dust penetrating every nook and corner and was everything hidden from sight. (22) For an hour or so was all of the cowland by the heavy dust plunged in darkness and could Yas'odâ not spot her son where she had put Him on the ground. (23) Not seeing themselves or each other anymore were the people by the sands thrown up disturbed and confused. (24) The helpless woman thus by the clouds of dust of the strong whirlwind seeing nothing, worrying about her son lamented pitifully and fell to the ground like a cow having lost her calf. (25) Hearing her crying the other gopîs all with their faces full of tears wailed along crying in sympathy on not finding Nanda's son when the fierce duststorm of the whirlwind had ceased. (26) The force of Trinâvarta having assumed the form of the whirlwind wore off when, having swept away Krishna, reaching the top of the sky he couldn't get higher with Him getting heavier and mightier. (27) Finding Him, heavy as a stone, overruling his fury had he with Krishna who strangled his neck to give it up incapacitated as he was in front of the wondrous babe. (28) With Him grasping him by the throat popped out the eyes of the demon as he choked and lifeless together with the child fell to the ground. (29) The gathered sobbing gopîs saw that terror with all his limbs broken, fallen from the sky down upon a slab of rock, like Tripura felled by the arrows of S'iva [see 7.10]. (30) Totally surprised to find Krishna in good health sitting on the chest of the man-eater who had transported Him into the sky, picked they Him who was saved from the mouth of death up and delivered they, as Nanda's gopîs and gopas overjoyed rejoicing in bliss over the retrieval, Him to His mother. (31) [They said:] 'How greatly wonderful indeed this baby that, taken away by the ogre, left us but now has returned unscathed; now that that nasty demon by his own sins has been killed in contest may any devout soul find relief in sameness and fearlessness. (32) Of what prolonged austerity have we been, what was our worship for the One in the Beyond, and what was the public service [pûrta], service in piety [ishta], charity [datta] or other love for our fellow man as a result of which the child that was practically lost, again to our piety is present here to the fortune and pleasure of all His folk?' (33) Having witnessed the different amazing events in the great forest repeated the herdsman Nanda over and over in astonishment how true the words of Vasudeva had been [see also verse 10.6: 32].
(34) One day the mother hoisted the little one up on her lap to feed Him from her breast, from which of her great affection oozed the milk. (35-36) O King, when it was almost done and mother Yas'odâ looked the satisfied and smiling child in the face as she patted it softly, saw she when it yawned the following: the sky, the planets and the earth, the luminaries in all directions, the sun and the moon, fire, the air and the seas with the continents, the mountains, their daughters the rivers, the forests and all creatures moving and nonmoving [see also B.G. ch 11]. (37) When she all of a sudden saw the entire universe, o King, started she in great amazement, stifled with deer-like eyes, to tremble all over.'
Footnotes:
* At the beginning of this chapter, two extra verses sometimes appear:
evam bahûni karmâni
gopânâm s'am sa-yoshitâm
nandasya gehe vavridhe
kurvan vishnu-janârdanah
"In this way, to chastise and kill the demons, the child Krishna demonstrated many activities in the house of Nanda Mahârâja, and the inhabitants of Vraja enjoyed these incidents."
evam sa vavridhe vishnur
nanda-gehe janârdanah
kurvann anis'am ânandam
gopâlânâm sa-yoshitâm
"To increase the transcendental pleasure of the gopas and the gopîs, Krishna, the killer of all demons, was thus raised by His father and mother, Nanda and Yas'odâ."
S'rîpâda Vijayadhvaja Tîrtha also adds another verse after the third verse in this chapter:
vistareneha kârunyât
sarva-pâpa-pranâs'anam
vaktum arhasi dharma-jña
dayâlus tvam iti prabho
"Parîkchit Mahârâja then requested S'ukadeva Gosvâmî to continue speaking such narrations about the pastimes of Krishna, so that the King could enjoy from them transcendental bliss."
** Swâmî Prabhupâda comments: 'Krishna had been placed underneath a household handcart, but this handcart was actually another form of the S'akathâsura, a demon who had come there to kill the child. Now, on the plea of demanding to suck His mother's breast, Krishna took this opportunity to kill the demon. Thus He kicked S'akathâsura just to expose him. Although Krishna's mother was engaged in receiving guests, Lord Krishna wanted to draw her attention by killing the S'akathâsura, and therefore He kicked that cart-shaped demon.'
The Name Ceremony, His Pranks and Again the Universe Within His Mouth
(1) S'rî S'uka said: 'Garga the family priest of the Yadus, highly elevated in penance, o King, went on the request of Vasudeva to Nanda's cow community. (2) Nanda very pleased to see him stood of worship with folded hands to welcome him knowing him to be someone beyond the senses [adhokshaja] and prostrated to offer his obeisances. (3) With the greatest hospitality and the sweetest words he had the sage seated and pleasing him this way he said: 'O brahmin so complete of realization, what can I do for you? (4) The moving of the great towards the common people, the simple-minded householders, never must be considered to happen for any other reason but to their best interest. (5) Any person is able to understand his past and future from the knowledge beyond the ken of ordinary man about the course of the luminaries that you've so graciously wrote down to the scrutiny of each [in a book on astrology]. (6) You indeed as the best of all the knowers of the Brahman are the brahmin by birth [*] to be the guru for each; so please perform the name-ceremony [the samskâra] for these two boys [Krishna and Balarâma].'
(7) S'rî Garga said: 'I am, as everyone knows, the teacher of example of the Yadus; always have the sons with me undergone the purification rites, but in your case people might think that we would be doing that for the sake of the son of Devakî. (8-9) Kamsa, that great sinner, with your friendship with Vasudeva in mind and the fact that the eighth child of Devakî can't be a girl, might, having taken notice of the message from Devakî's daughter [Durgâ 10.4: 12], even contemplate to kill it and therefore is it not wise for us to do that.'
(10) S'rî Nanda said: 'Perform without him or with even my own relatives knowing about it right here in a remote place, in the cow-pen, the purificatory second birth rites with the benedictory chanting of the classical hymns.'
(11) S'rî S'uka said: 'With this urgent request performed the man of learning for the two boys in secret seclusion the name-giving ceremony for which he had come. (12) S'rî Garga said: 'This indeed is the son of Rohinî who with His transcendental qualities is there to the pleasure of all his folk and thus will he be called Râma; so too will He be known as Bala for His extraordinary strength and will He for the fact that He unites both the families [of Nanda and Vasudeva, see also 10.2: 8] be known as Sankarshana [the unifier]. (13) There are three colors your son has assumed in accepting forms according the yuga: white, red as well as yellow and now He is Krishna [Blackish see **]. (14) Some time before was this child born as the son of Vasudeva and therefore will about this child of yours the ones who know thus also speak as the all-beautiful Vâsudeva. (15) Of this son of yours there are many names and forms according the nature of His qualities and activities; These are known to me, but not to the common people. (16) This child will always act to what is most beneficial to you all in being a Nanda-Gokula cowherd; by Him will you all easily overcome all dangers [*3]. (17) In times before were by Him, o King of Vraja, the pious who were disturbed by the rogues of a faulty rule protected so that they, with the bad ones defeated, could flourish [see also 1.3: 28]. (18) Like the ones close to Vishnu have nothing to fear from the Asuras, will those persons who unto this child are as greatly fortunate as to act in affection not be overcome by enemies. (19) Therefore, o Nanda, take the greatest care raising this child: in His qualities, opulences, name and fame is this son of yours as good as Nârâyana!'
(20) S'rî S'uka said: 'After Garga thus in full had informed them about the Supreme Soul [the way He had manifested in the form of the two boys] and had left for his own place, considered Nanda himself, being blessed with all good fortune, most happy. (21) A little time later were in Gokula Râma and Kes'ava [Krishna] crawling around on their hands and knees enjoying their childhood. (22) They, crawling like snakes in the mud of the cowplace, dragging their feet behind them, produced a sweet sound with their ankle bells, but charmed by the sounds enthusiastically following other people, got they afraid and returned they quickly to their mothers. (23) Closing their by the mud charmingly colored bodies in their arms allowed their mothers them to drink from the milk which from the great love for each of their sons flowed from their breasts, and when they, as they were sucking, looked into their mouths were they delighted with the greatest ecstasy to find their teeth growing. (24) From within their houses watching the children play outside in Vraja forgot they laughing their household duties amused to see how the both of them catching the tails' ends of the calves were dragged around by them. (25) In their restless playing engaged with the cows, with fire, with animal beaks, with swords, water, birds and thorns were the mothers put off when they, doing their household duties, couldn't find a way to check them. (26) Within a short time, o King, began Râma and Krishna in Gokula without the help of their knees with ease to walk around on their legs alone. (27) Next was by the Supreme Lord, in His together with Balarâma playing with other kids in Vraja, awakened a heavenly bliss with the ladies of Vraja. (28) The gopîs, who with eyes for Krishna were eager just to hear again and again about His childish pranks, assembled in the presence of His mother and said: (29) 'Once He untimely released the calves and smiled upon the anger aroused; some or another way He stole and ate from the pots the palatable curd, milk and butter and gave the monkeys each a share to eat; and when they refuse to eat [having enough], He breaks the pot and when He can't find any [food to feed them], He gets angry at the people of the house and goes pinching the babies. (30) [With the pots] hung out of reach He devises a way by piling up things or turning over a mortar and then finds His way to the contents making a hole in the hanging pot. Awaiting the time the gopîs are busy with their household affairs, He knows His way around in a dark room with enough light to see from the shining jewels on His body! (31) He's so naughty that He sometimes freely urinates in a clean spot in our houses and that cunning, resourceful thief now sits there like a nice boy!' Being there discussed the gopîs all these things, but seeing Him sitting before them looking afraid with His beautiful face, could the gopîs, who were happy to see Him, with their complaints against Him truly not be angry with Him and only smile and rejoice. (32) One day, when He was a little older, came Balarâma and the other kids of the neighborhood to tell His mother: 'Krishna has eaten earth!'
(33) Yas'odâ anxious about His well-being took Krishna chiding by the hand and looked worried into His mouth to inspect Him and said: (34) 'Why, You unruly boy, have You secretly eaten dirt, what is it that I hear from Your older brother and all Your playmates?'
(35) 'O mother I didn't eat any dirt, they have it all wrong; if that what they say would be true, then look right now into My mouth!'
(36) 'If so, then open wide', she ordered Him and He, the Supreme Personality, the Lord to whose opulences there's no limit, then, in His pastime of being a human child, opened His mouth. (37-39) Within His mouth she [for the second time, see chapter 10.7: 35-37] saw the entire universe with all beings moving and not moving, the sky in all directions, the mountains, the continents, the oceans, the surface of the earth, the blowing wind, the fire, the moon and the stars. She saw the planetary systems, the waters, the light, the firmament with all of outer space and all [divinities] bound to change, the senses, the mind and the three modes. Seeing the variety of that along with the time of living of each soul, the natural instincts, the karma, what is all desired and the different subtle bodies, including Vraja and herself within in the wide open mouth of the body of her son, was she struck with disbelief: (40) 'Is this all a dream, a divine phantasmagoria or maybe a delusion of my own intelligenc, or would otherwise that what I so see be some yogic feat natural to my child? (41) Because I, as far as I can see, may not understand what all escapes the consciousness, mind, action and words, do I surrender myself at the feet of Him beyond my range of vision under whose control I live and of whom I may awaken. (42) In the notion of me as having this husband and that son, of being the wife that would have it all with the ruler of Vraja, of being the one entrusted with all the gopas and gopîs with the cows and calves, I have it all wrong since only He is my progress [see 5.5: 8, 7.9: 19 and B.G. 5: 29].' (43) This way understanding her reality as it is extended He, the Controller, unto that first lady of the gopîs [again] His special grace as Vishnu to be attracted to the Almighty in her affection for her son. (44) With the memory [of the vision] abrupt gone seated she, the gopî, touched in her heart her son on her lap with a love restored to what it was before. (45) By the three [Vedas] and also by the philosophical exercises [the Upanishads], by yogic analysis [sânkhya-yoga] and by means of the devotees [pañcarâtras] is the Lord glorified in all His greatness, but she simply considered Him as her son.'
(46) The honorable king said: 'What were the pious activities [see B.G. 7: 16] o brahmin, performed by Nanda and Yas'odâ, from whose breast the Lord drank His milk, by which they achieved the highest perfection of being so blessed? (47) Not even His own father and mother could enjoy the uplifting childhood exploits of Krishna which remove the dirt of the world and which even today are sung by the intelligent!'
(48) S'rî S'uka said: 'Drona, the best of the godly [the Vasus] said with Dharâ his wife in the past to Lord Brahmâ, just to find out what his orders were: (49) 'May we [as His parents] be born on this earth to be, for the sake of the greatness of God, of devotional service for the Lord, the Controller of the Entire Universe, who is the ultimate goal out here by which we can easily avoid a miserable life? (50) ''Let it be so' was said to this [by Brahmâ], so that he, the Great One [the Bhagavân to Bhagavân], Drona, the highly distinguished one, was born in Vraja and became celebrated as Nanda and she, Dharâ, there appeared as Yas'odâ [compare 10.3: 32-45 and see *4]. (51) O son of Bharata, as a consequence of that was there of the husband as well as the wife and all the gopas and gopîs, the continuous [love] of the devotional service unto the Lord, our Well-wisher who had appeared as their son. (52) To substantiate the words of Brahmâ resided Krishna then along with the almighty [or Bala-]Râma in Vraja to perform His pastimes [His 'lîlâ'] to their greater pleasure.'
Footnotes:
* The Sanskrit says here 'by birth', but the paramparâ stresses the second birth or initiation. Svâmî Prabhupâda comments: 'No one is born a brâhmana; everyone is born a s'ûdra. But by the guidance of a brâhmana and by samskâra, one can become dvija, twice-born, and then gradually become a brâhmana. Brâhmanism is not a system meant to create a monopoly for a particular class of men. Everyone should be educated so as to become a brâhmana. At least there must be an opportunity to allow everyone to attain the destination of life.' Next to this second birth there is also the third birth one has from one's sacrificial activities: independence is achieved with the internalization of the guru (see also 4.31: 10, 7.11: 35).
** The word 'Krishna' means except for 'dark' more. Svâmî Prabhupâda comments: 'If we analyze the nirukti, or semantic derivation, of the word "Krishna," we find that na signifies that He stops the repetition of birth and death, and krish means sattârtha, or "existence." (Krishna is the whole of existence.) Also, krish means "attraction," and na means ânanda, or "bliss." 'His colors are discussed later in Canto eleven under: 11.5: 21, 24, 27 en 34.
*3 One of the mantras the Vaishnavas use to offer their food to Krishna is:
namo brahmanya-devâya
go-brâhmana-hitâya ca
jagad-dhitâya krishnâya
govindâya namo namah
'My obeisances unto the godhead of the brahmins always concerned about the cows, the brahmins and the entire universe; unto Krishna, Govinda, my respects.'
*4 To this difference between the privilege of being the actual parents Vasudeva and Devakî and being His foster parents Nanda and Yas'odâ, explains Prabhupâda that there are two types of siddhas, perfected ones or liberated souls: nitya siddhas and sâdhana siddhas: the ones eternally liberated like Nanda and Yas'odâ who are eternally Krishna's associates or expansions of Krishna's personal body, and those ordinary human beings who acquire a special position by enduring sâdhana, the spiritual practice of executing pious activities and the following of the regulative principles of devotional service.
Mother Yas'odâ Binds Lord Krishna
(1-3) S'rî S'uka said: 'One day, when the maidservants were engaged with other things, churned and made mother Yas'odâ, Nanda's queen, all the thick of milk [yogurt and butter] personally. For the time she was churning the butter sang she songs about what she remembered of all that her son had done. (3) Being dressed in linen that was held by a belt around her shaking hips moved, as she was churning, her breasts, which at the nipples were wet because of her affection for her son, and along with that movement moved in harmony the bangles on her wrists and her earrings while, of the labor of pulling the churning rope, the perspiration ran down her face and fell down together with the jasmine flowers in her hair. (4) Desiring to drink approached the Lord her as she was churning and stopped He, getting affectionate with His mother, the churning rod by catching it. (5) She sweetly allowed Him on her lap to drink from her overflowing, loving breasts and watched with a smile how happy He was, but with Him not yet satisfied had she to put Him aside quickly and leave when she saw how a pan of milk was boiling over. (6) Thrown into a fit biting His full red lips broke He, in vain tears, with a stone the pot in which the butter was churned and began He hidden from sight in an adjacent room to eat from what all was churned. (7) The gopî putting the hot milk from the stove returned to her workplace and saw the churning pot broken. Not finding Him present concluded she with a smile that it had been the work of her child. (8) Standing on top of a turned up mortar was He, apprehensive as a thief, to His like handing out to a monkey a share of the milk goodies from a hanging pot, while from behind watching these activities she very slowly approached her son. (9) Seeing her approaching with a stick in her hand He quickly got down from there and fled like He was afraid with the gopî after Him, He who not even by the greatest yogis of penance trying to get access in meditation could be reached [see also B.G. 18: 55]. (10) Though the chasing mother, in her great speed with the flowers falling from her hair, heavy-breasted as she was to her thin waist had to slow down, managed she nevertheless finally to capture Him. (11) When she saw Him as the offender remorsefully crying, rubbing the black of His eyes all over His face with His hands, was she with Him, whom she with His distressed eyes had caught by the hand, just of a mild reproof. (12) Considerate of her son's fright she heartful with her kid threw away the stick and decided to bind Him with a rope, not realizing what kind of power she was dealing with.
(13-14) There is no inside nor an outside to Him, a beginning nor an end; He, as the end as well as the beginning, the internal as well as the external of the entire creation, is the One Totality of that creation. Taking Him, the Unmanifest in the form of a mortal, for her own son bound she, like one does with a normal child, Him to a mortar. (15) When the rope she used to bind her naughty child fell short with a length of two fingers joined the gopî it with another one. (16) When even that one fell short she then tried another one which also, with the joining and joining, would not suffice to bind staying short with two fingers. (17) Yas'odâ in this manner unsuccessfully proceeding with all the ropes in the household, was, with all the gopîs taking part in the fun, laughing, being struck with wonder. (18) When He saw how much His mother was sweating with all flowers fallen from her hair and how tired she got, was Krishna so gracious as to agree in His being bound. (19) My best, in this was factually by the Lord exhibited how He, Krishna, by whom indeed the whole universe with all its demigods is controlled, is won over by those [devotees] who submit to His wishes [compare 7.3: 14-21]. (20) Nor Lord Brahmâ, nor Lord S'iva nor the Goddess of Fortune despite of her residing at His side, can achieve from the Giver of Final Liberation the like of the mercy that the gopî obtained. (21) The Supreme Lord, the Son of the Gopî, is not as easily won by those bound to the body [those who are after the money, the profit], by jñânis [book people, transcendentalists] or mere soul-seekers [escapists, impersonalists] as by those who in this world are of bhakti [of devotional service] [see also B.G. 11: 54 and 18: 16].
(22) Meanwhile, with His mother very busy engaged in her household, observed the Lord two arjuna trees outside who, as the sons of the bestower of riches [Kuvera], had been demigods [guhyakas]. (23) They formerly were known as the very opulent Nalakûvara and Manigrîva, but had for their conceit been cursed by Nârada to become trees.'
The Deliverance of the Sons of Kuvera
(1) The King said: 'Please, o powerful one, describe that abominable act because of which the devarishi got angry and the two [sons of Kuvera] were cursed.'
(2-3) S'rî S'uka said: 'Proud of being elevated to the association of Rudra were the ones born from the Keeper of the Wealth madly fanatic about a beautiful park at the Mandâkinî river [upper-Ganges] near Kailâsa [S'iva's mountain]. Intoxicated from drinking vârunî with their eyes rolling wandered they in the garden full of flowers with women singing songs to them. (4) Entering the Ganges full of lotus beds enjoyed they the company of the young girls like two male elephants with their she-elephants. (5) It so happened that Nârada, the all-mighty devarishi got to see them, o son of Kuru, and from the demigods their maddened eyes he understood what state they were in. (6) Seeing him were their adherents ashamed and covered they afraid of being cursed quickly with their garments the nakedness of their bodies, but they, the two guardians of Kuvera's treasures [S'iva guhyakas], also being naked didn't. (7) Seeing the two drunk, under the influence blind with their prestige and wealth, pronounced he, to teach the two sons of the light a lesson, a curse telling them the following. (8) Nârada said: 'There is indeed for the one in the mode of passion enjoying the things of the world nothing as perplexing to the intelligence as the arrogance of wealth, a good birth, [a nice body, learning and riches] etc. in which one takes interest in women, wine and gambling. (9) In this position killing the animals do the merciless out of control with themselves think that this body, wich is doomed to perish, wouldn't age, wouldn't die [see also 7.15: 7, B.G. 9: 26]. (10) The body however deemed divine is there after death for the worms and turns into stool and ashes; someone acting that [destructive] harms his own interest - what does he know about the hell awaiting him [see also 5.26: 17]? (11) This body, does it belong to the employer, to oneself, to him who gave the seed, to the mother, or does it belong to the father of one's mother or to him who took it by force, to a buyer, to the fire or to the scavengers even? (12) The question is: who would on this basis actually be that person [that Proprietor] to the body that, having manifested from the unmanifested, will vanish again? Who else but the ignorant [animals], who take their bodies for their true self, would kill the poor creatures [see also 4.11: 10]? (13) For materialists who mad about wealth are blinded is being destitute the best ointment to their eyes, because a man in need, compared to others, is much better capable of seeing things the way they are [*]. (14) It is like someone who pricked by a pin understands that it is likewise for other souls with a body: he does not wish any creature such pain; but not so a person who was never pricked by a pin. (15) A poor man free from the falsehood of the self is liberated from all the conceit associated with it; the great difficulty that one in this world may encounter by providence is for him indeed the best austerity. (16) Weak of hunger constantly in need of food [**] are of the body of a man [vowed to or] of poverty the senses less and less dominant and is also the violence [that is the counterpart of the lust (to eat)] diminished. (17) Saintly people indeed may easily seek the company of the poor; the meeting [of the poor] with such honest people reduces the cause of the suffering as well as the hankering so that soon thereafter purification is found [see also 10.8: 4]. (18) Would it be the business of the saintly [the sâdhus], those equal to all whose only interest it is to serve Mukunda, to associate with the rich and proud materialists who seek the company of the nondevoted? They pay no attention to them! [see also B.G. 7: 15] (19) Therefore will I of these womanizing drunkards, who from drinking vârunî arrogantly are blinded with the opulence and are out of control with themselves, take away this ignorant conceit. (20-22) Since these two sons because of their worldly comforts have become so absorbed in the mode of ignorance and in their pride being indifferent to witnesses care for no dress to their bodies at all, do they therefore deserve to become immobile [like trees] so that they do not become like this again. On top of that is it my mercy that their remembrance may continue and is it my special favor that they after a hundred years as counted by the gods [: a day is a year] obtain the personal association of Vâsudeva so that they again may rise to the celestial world with their bhakti revived.'
(23) S'rî S'uka said: 'The devarishi having spoken so left that place for Nârâyana-âs'rama [his own place], leaving Nalakûvara and Manigrîva to become twin arjuna [***] trees. (24) [and now..] To prove the words of the seer, His topmost, true devotee, moved the Lord [bound to the mortar] very slowly to the spot where the pair of arjuna trees was standing. (25) [He thought:] 'The devarishi is most dear to Me and although these two were born from the rich man, will I just so execute to the words as the great soul has stated.' (26) Thus decided moved Krishna in between the arjunas and doing so got the big mortar stuck across. (27) The boy dragging the wooden mortar that was tied to His belly behind Him, with great force pulled over the two trees that by His supreme power shook heavily and with trunk, branches and leaves, roots up came down making a tremendous noise [*4]. (28) Right there then came out of the two trees resplendently beautiful, illuminating all directions, two persons like fire personified who offered Krishna with folded hands, head down, their obeisances while they before the Lord of the Whole World completely purified uttered the following: (29) 'Krishna, o Krishna, o Greatest of Yoga, You are the root cause, the Original Person in the beyond of this world, of this creation gross and subtle, that the brahmins know as Your form. (30-31) You are the One for all living beings, You are the master of the living force, of the body, of the soul and the senses; You indeed are the time, the Supreme Lord Vishnu, the imperishable controller. You as the greatest, the cosmic creation ànd the subtle are, consisting of the passion, goodness and slowness, indeed the Original Personality and Proprietor, the knower of the restless mind in all fields. (32) Who, locked up in a body with a mind agitated by the modes of nature, is capable of knowing You who are not confined to a body; who now out here covered by the modes is worthy of You who existed before the creation? (33) Therefore unto You, Vâsudeva, the Supreme Personality, the Origin of Creation, unto You whose own light is covered by the great of Your natural modes, unto the Brahman [the inside and the outside], our respectful obeisances. (34-35) Of the nonmaterial of Your different embodiments as avatâras, we by and by may witness the incomparable, the unlimited strength that is out of reach for the ones [normally] embodied. That same Lordship, that Master Benevolent there for the liberation and elevation of everyone, has now appeared with all His potencies and expansions! (36) Our respects for the Highest Virtue, our respects for the Supreme Auspiciousness; unto Vâsudeva, the Peaceful One, unto the Master of the Yadus, our reverence. (37) May we, who from the mercy of the rishi, that most confidential devotee, as servants could see You, the Supreme Lord in person, resume our lives, o Greatest Universal Form? (38) May our words always concern Your pastimes, may our ears hear the talks about You, may our limbs be working for You, may the mind always remember Your lotusfeet, may our heads bow to You the All-pervading One, may our sight be of the truthful [the Vaishnavas especially] and may we see them all as being non-different from You!'
(39) S'rî S'uka said: 'This way being glorified by the two spoke the Supreme Lord, the Master of Gokula who with ropes was bound to the mortar, smiling to the Guhyakas. (40) The Supreme Lord said: 'Everything of this incident that happened in the past with Nârada is known to Me: what a great favor he did being so kind to you in his condemning you of your being fallen blind in madness about the wealth. (41) The way the eyes of a person facing the sun [are freed from darkness] is one simply by being in the presence of the saintly who are equal to all, with persons fully dedicated to Me, freed from all bondage. (42) Now, you reeds [*5] of Kuvera, saturated with love towards Me, return to your home with Me as the Supreme Destination, Me, the Highest of your desire, from whom one never turns back [see also B.G. 5: 17].'
(43) S'rî S'uka said: 'Thus addressed circumambulated the two Him who was bound to the mortar, offering their repeated respects and took they leave departing in the northern direction [where Kailâsa is].'
Footnotes:
*: Vrindâvana is situated between Nandes'vara and Mahâvana.
**: The kapittha is sometimes called kshatbelphala. The pulp of this fruit is very palatable. It is sour-sweet and liked by each and everyone.
***: The heron is regarded a bird of great cunning, deceit and deliberation and so it stands for the hypocrite, the cheat, the rogue.
A New Residence, the Fruitvendor and Vatsâsura and Bakâsura Defeated
(1) S'rî S'uka said: 'The cowherd men lead by Nanda hearing the tumult of the trees falling down went, afraid of the thunder, to the spot, o best of the Kurus. (2) Discovering there the two arjunas fallen to the ground had they flabbergasted not a clue what the cause of this apparent crash would be. (3) Who would have done this? The kid, dragging the wooden mortar bound to Him by the rope? How could this wondrous thing have happened? Thus they were perplexed. (4) The other kids said: 'He has done it, with the mortar getting across dragging it in between the trees! And there were also two personalities. We saw it with our own eyes!' (5) They couldn't believe what they said, 'That can't be; how could such a small child have uprooted the trees?', but some of them had doubts in their mind [and deemed it very well possible]. (6) Seeing his son bound by the rope dragging the mortar made Nanda smile and so he set Him free.
(7) By the gopîs encouraged, sang the Supreme Lord at times, playing silly, fooling them as if He'd be an ordinary child under their control like a wooden doll. (8) Sometimes being ordered He would carry the load of a wooden seat, a measure or shoes, making fun with His relatives striking His arms [as if He'd be a man of power]. (9) For the whole world to know Him showed He to what extend submitted to His servants the Supreme Lord is, in His as a child endeavoring to perform to the pleasure of all of Vraja.
(10) 'O people all around, get your fruits!', thus Krishna heard a fruit vendor calling out, and quickly grabbing some paddy went the Infallible One, the Bestower of all Fruits, over there to buy fruit. (11) What He had to offer had fallen from the palms of His hands, but the fruit lady filled them [nevertheless] with fruits. In exchange was the entire basket of fruits filled with gold and jewels!
(12) After the incident with the arjunas Rohinî Devî once called out for Krishna and Râma who had forgotten the time in their play with the other kids at the riverside. (13) When the sons immersed in their games upon being called didn't show up, sent Rohinî mother Yas'odâ after them with her loving care for the sons. (14) Calling for Krishna, her son and the other boys He so late was still playing with, flowed in her love the milk from her breasts. (15) 'Krishna, o Krishna my lotus-eyed one, o darling, stop playing, drink some milk; You must be tired and hungry my son! (16) O Râma, please come right now together with Your younger brother, o love of the family, You sure enjoyed Your breakfast this morning, and now must be needing some more! (17) O Dâs'ârha ['worthy of service'], the king of Vraja is waiting for the both of You desirous to eat, come here, do us a favor and let the other boys go to their homes. (18) You're all covered with dirt my son, come now and wash; this day is the day of Your birth star, be clean and then we'll give cows to the brahmins! (19) See, look how the boys of Your age, washed by their mothers, are all dressed up, so should You also with a bath and having eaten enjoy now with them in your finest.' (20) Yas'odâ this way in her intense love considering the Highest of them All to be her son, o ruler of man, took Krishna and Râma by the hand and brought them then home to get them ready to appear.
(21) S'rî S'uka said: 'The elder gopas witnessing the great disturbances in the Big Forest held a meeting with Nanda to discuss what was going on in Vraja. (22) Upânanda [Nanda's elder brother], the oldest and wisest with the greatest experience, said in that meeting what to the time and circumstances with Râma and Krishna would be the best thing to do: (23) 'We all who wish our Gokula the best place to be, should leave from here, because many things with the evil intent to kill the boys are occurring here. (24) To be specific because, somehow or other, by the grace of the Lord He, this boy, was delivered from the hands of the Râkshasî [Pûtanâ] who came here to kill the kids and because of the handcart which fell over almost hit Him. (25) And then there was the demon in the form of a whirlwind that transported Him into the sky and next so dangerously fell to the rocky ground; with Him just to be saved by the Controller of the Godfearing. (26) Nor did that child, nor another one, die from the two trees He got in between; even then He was saved by the Infallible One. (27) As long as the devil is harassing can we not stay in this cow-place and must we before it is too late to the interest of the boys leave from here; let us, all together, move to some other place. (28) There is another forest named Vrindâvana [the 'clustered forest' *] with lots of fresh greenery which is a very suitable place for gopa, gopî and cow with its serene rock formations, variety of plants and wealth of grasses. (29) Let us therefore immediately go there today and not waste any time, get all carts ready and all be on our way with the wealth of our cows in front - if you all agree.'
(30) Hearing that said all the gopas then unanimousl